Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.  In the same way, it is quite impossible for a mendicant whose mind is pointing the wrong way to break ignorance, produce knowledge, and realize extinguishment. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati. 
In the same way, it is quite possible for a mendicant whose mind is pointing the right way to break ignorance, produce knowledge, and realize extinguishment. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. 
In the same way, that a mendicant whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite impossible. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. 
In the same way, that a mendicant whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite possible. 

“Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti.  “With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. 
Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti. 
This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.” 

“Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena.  “Mendicants, in a poorly explained teaching and training, the donor should know moderation, not the recipient. 
“Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena. 
“Mendicants, in a well explained teaching and training, the recipient should know moderation, not the donor. 

‘jānāmi passāmī’ti—  ‘I know and see.’ … 
‘jānāmi passāmī’ti— 
‘I know and see.’ … 
‘jānāmi passāmī’ti— 
‘I know and see.’ … 
‘jānāmi passāmī’ti— 
‘I know and see.’ … 
‘jānāmi passāmī’ti— 
‘I know and see.’ … 
‘jānāmi passāmī’ti— 
‘I know and see.’ … 
‘jānāmi passāmī’ti— 
‘I know and see.’ … 
‘jānāmi passāmī’ti— 
‘I know and see.’ … 

“Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattati.  “One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in the present life … the realization of the fruit of knowledge and freedom. 
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattatī”ti. 
This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.” 
“Ekadhamme, bhikkhave, bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyanti. 
“When one thing, mendicants, is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up. 
Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyantī”ti. 
When this one thing is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up.” 

Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā.  for the wicked only know how to be ungrateful and thankless. 
Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā. 
for the virtuous only know how to be grateful and thankful. 
Evaṁ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: 
When this was said, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: 
“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. 
“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. 

Vijjā ca vimutti ca.  Knowledge and freedom. 

‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti.  ‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’ 

Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.  A fool is known by three things. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo. 
These are the three things by which a fool is known. 
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. 
An astute person is known by three things. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. 
These are the three things by which an astute person is known. 
‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. 
‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’ 

No cedaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ:  If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them: 
cedaṁ → no cetaṁ (sya-all, km, mr) | kena naṁ paṇḍitā jāneyyuṁ → tena naṁ paṇḍitā na jāneyyuṁ (mr); na naṁ paṇḍitā jāneyyuṁ (?) 
Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti: 
But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them: 
No cedaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ: 
If an astute person didn’t think well, speak well, and act well, then how would the astute know of them: 
Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti: 
But since an astute person does think well, speak well, and act well, then the astute do know of them: 

“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.  “A fool is known by three things. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo. 
These are the three things by which a fool is known. 
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. 
An astute person is known by three things. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. 
These are the three things by which an astute person is known. 

“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.  “A fool is known by three things. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo. 
These are the three things by which a fool is known. 
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. 
An astute person is known by three things. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. 
These are the three things by which an astute person is known. 

“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.  “A fool is known by three things. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo. 
These are the three things by which a fool is known. 
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. 
An astute person is known by three things. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. 
These are the three things by which an astute person is known. 

“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.  “A fool is known by three things. 
Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena …pe… anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena …pe…. 
Blameworthy deeds by way of body, speech, and mind. … An astute person is known by blameless deeds by way of body, speech, and mind. …” 

“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.  “A fool is known by three things. 
Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena …pe… abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena. 
Hurtful deeds by way of body, speech, and mind. … An astute person is known by kind deeds by way of body, speech, and mind. 
Imehi, kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. 
These are the three things by which an astute person is known. 
‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. 
‘We will reject the three qualities by which a fool is known, and we will undertake and follow the three qualities by which an astute person is known.’ 

Ñātasutta  Well-known 
“Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. 
“Mendicants, a well-known mendicant who has three qualities is acting for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. 
A well-known mendicant who has these three qualities is acting for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. 
Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
A well-known mendicant who has three qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti. 
A well-known mendicant who has these three qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.” 

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  When they know an idea with their mind, they don’t get caught up in the features and details. 

Idha, bhikkhave, pāpaṇiko paṇiyaṁ jānāti:  It’s when a shopkeeper knows of a product: 
Idha, bhikkhave, pāpaṇikaṁ ye te gahapatī vā gahapatiputtā vā aḍḍhā mahaddhanā mahābhogā te evaṁ jānanti: 
It’s when rich, affluent, and wealthy householders or householders’ children know of him: 

Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti. So ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.  It’s a person who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. 
sabhaggato vā → sabhāgoto vā (sya-all, km) | parisaggato vā → parisagato vā (si, sya-all, km) 
Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ pajānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. 
It’s a person who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. 

tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.  Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. 
tathārūpaṁ panassa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. 
But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. 
tathārūpaṁ panassa → tathārūpampissa (bj, sya1ed, sya2ed, km, pts1ed, mr); tathārūpassa (cck) 
tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya; 
And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright. 

mohajañcāpi viddasu;  a mendicant arousing knowledge 

“ahampi khomhi byādhidhammo byādhiṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā”’ti?  “I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’ 
Taṁ kho panāhaṁ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṁ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmīti. 
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself. 

Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṁ anatīto paraṁ byādhitaṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā:  ‘When an unlearned ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. 
Byādhidhammā jarādhammā, 
For others, sickness is natural, 

Tepi maṁ evaṁ jāneyyuṁ:  They would know me: 
Tāpi maṁ evaṁ jāneyyuṁ: 
They would know me: 
Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. 
The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Santi kho pana me sabrahmacārī jānaṁ passaṁ viharanti. 
I have spiritual companions who live knowing and seeing. 
Attā te purisa jānāti, 
You’ll know for yourself, 
So tādiso lokavidū sumedho, 
Unaffected, intelligent, knowing the world— 

“Tīhi, bhikkhave, ṭhānehi saddho pasanno veditabbo.  “There are three grounds, mendicants, by which a person with faith and confidence can be known. 
Imehi kho, bhikkhave, tīhi ṭhānehi saddho pasanno veditabbo. 
These are the three grounds by which a person with faith and confidence can be known. 

Upanīyati kho ayaṁ, brāhmaṇā, loko jarāya byādhinā maraṇena.  This world is led on by old age, sickness, and death. 

Āditto kho ayaṁ, brāhmaṇā, loko jarāya byādhinā maraṇena.  This world is burning with old age, sickness, and death. 

Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?  In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
opaneyyiko → opanayiko (bj, sya-all, km, pts1ed) 
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe…. 
This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe…. 
This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. 
This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?  In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe…. 
This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. 
This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

Kittāvatā nu kho, bho gotama, sandiṭṭhikaṁ nibbānaṁ hoti akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhī”ti?  In what way is extinguishment apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
evaṁ kho, brāhmaṇa, sandiṭṭhikaṁ nibbānaṁ hoti akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhī”ti. 
that’s how extinguishment is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṁ jīvitā voropenti, tena bahū manussā kālaṁ karonti.  Taking up sharp knives, they murder each other. And so many people perish. 
aññamaññaṁ → aññamaññassa (sya-all, pts1ed) 

Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti;  The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. 

“evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti.  “Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!” 
“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti? 
“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?” 
“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. 
“Mister Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 
Evaṁ kho, bho gotama, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti. 
That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.” 
“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. 
“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? 
“But Mister Gotama, how is one a master of the three knowledges in the training of the Noble One? 
Ayamassa paṭhamā vijjā adhigatā hoti; 
This is the first knowledge that they attain. 
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. 
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
Ayamassa dutiyā vijjā adhigatā hoti; 
This is the second knowledge that they attain. 
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. 
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. 
When they’re freed, they know they’re freed. 
Ayamassa tatiyā vijjā adhigatā hoti; 
This is the third knowledge that they attain. 
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti. 
Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute. 
Taṁ ve tamonudaṁ dhīraṁ, 
That attentive one dispels the darkness, 
tevijjaṁ maccuhāyinaṁ; 
master of the three knowledges, conqueror of death. 
Tīhi vijjāhi sampannaṁ, 
Accomplished in the three knowledges, 
Pubbenivāsaṁ yo vedī, 
One who knows their past lives, 
Etāhi tīhi vijjāhi, 
it’s because of these three knowledges 
tevijjo hoti brāhmaṇo; 
that a brahmin is a master of the three knowledges. 
Tamahaṁ vadāmi tevijjaṁ, 
That’s who I call a three-knowledge master, 
Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. 
This, brahmin, is a master of the three knowledges in the training of the Noble One.” 
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. 
“Mister Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. 
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One. 

“yassassu, bho gotama, yañño vā saddhaṁ vā thālipāko vā deyyadhammaṁ vā, tevijjesu brāhmaṇesu dānaṁ dadeyyā”ti.  “Mister Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.” 
“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇā tevijjaṁ paññapentī”ti? 
“But brahmin, how do the brahmins describe a brahmin who is proficient in the three Vedic knowledges?” 
“Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. 
“Mister Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 
Evaṁ kho, bho gotama, brāhmaṇā tevijjaṁ paññapentī”ti. 
That’s how the brahmins describe a brahmin who is proficient in the three Vedic knowledges.” 
“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. 
“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? 
“But Mister Gotama, how is one a master of the three knowledges in the training of the Noble One? 
Ayamassa paṭhamā vijjā adhigatā hoti; 
This is the first knowledge that they attain. 
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. 
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
Ayamassa dutiyā vijjā adhigatā hoti; 
This is the second knowledge that they attain. 
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. 
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. 
When they’re freed, they know they’re freed. 
Ayamassa tatiyā vijjā adhigatā hoti; 
This is the third knowledge that they attain. 
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti. 
Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute. 
Pubbenivāsaṁ yo vedī, 
who knows their past lives, 
Etāhi tīhi vijjāhi, 
Because of these three knowledges 
tevijjo hoti brāhmaṇo; 
a brahmin is a master of the three knowledges. 
Tamahaṁ vadāmi tevijjaṁ, 
That’s who I call a three-knowledge master, 
Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. 
This, brahmin, is a master of the three knowledges in the training of the Noble One.” 
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. 
“Mister Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. 
Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One. 

idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. 
‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi; 
‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known. 

Jarābhayaṁ, byādhibhayaṁ, maraṇabhayanti.  The perils of old age, sickness, and death. 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
bhagavā’ti → bhagavā (bj, sya-all, km, pts1ed) 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So evaṁ jānāmi: 
I know this: 
jānāmi → pajānāmi (bj, sya-all, pts1ed) 

Atha kho bhagavā sarabhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā te paribbājake etadavoca:  Knowing this, the Buddha said to the wanderers: 

Yadā tumhe, kālāmā, attanāva jāneyyātha:  But when you know for yourselves: 
Yadā tumhe kālāmā attanāva jāneyyātha: 
But when you know for yourselves: 
Yadā tumhe, kālāmā, attanāva jāneyyātha: 
But when you know for yourselves: 
Yadā tumhe, kālāmā, attanāva jāneyyātha— 
But when you know for yourselves: 

Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.  But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. 
Yadā tumhe, sāḷhā, attanāva jāneyyātha— 
But when you know for yourselves: 
Yadā tumhe, sāḷhā, attanāva jāneyyātha: 
But when you know for yourselves: 
“Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. 
“‘Knowledge’ is what I mean by this. 
Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. 
A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” 
Yadā tumhe, sāḷhā, attanāva jāneyyātha— 
But when you know for yourselves: 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. 
When they’re freed, they know they’re freed. 

Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.  You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. 
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. 
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. 
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. 
When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion. 
aññātavāde → aññavāde (bj, sya-all, km, pts1ed); aññātavāre (mr) 
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. 
When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion. 
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. 
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. 
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. 
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. 
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti. 
You can know whether or not a person has what’s required by seeing how they take part in a discussion. 
So saupaniso samāno abhijānāti ekaṁ dhammaṁ, parijānāti ekaṁ dhammaṁ, pajahati ekaṁ dhammaṁ, sacchikaroti ekaṁ dhammaṁ. 
Someone who has what’s required directly knows one thing, completely understands one thing, gives up one thing, and realizes one thing— 
Taṁ kathaṁ kathaye dhīro, 
knowing when the time is right, 
sammadaññāya bhāsati; 
they’d speak from what they rightly know. 
sataṁ ve hoti mantanā; 
for the sake of knowledge and clarity. 
Etadaññāya medhāvī, 
Knowing this, an intelligent person 

Jānanti kho panassa mātāpitaro:  But their mother and father still know, 
sopi jānāti: 
And they know, 
Jānāti kho panassa puttadāro: 
Partner and child still know, 
sopi jānāti: 
And they know, 
Jānanti kho panassa dāsakammakaraporisā: 
Bondservants, workers, and staff still know: 
sopi jānāti: 
And they know, 
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. 
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. 
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Tamonudā te pana antalikkhagā, 
Those dispellers of darkness, travellers in midair, 

Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.  Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment. 
Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko. 
Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment. 

‘samāhitassa ñāṇaṁ, no asamāhitassā’ti.  ‘Knowledge is for those with immersion, not those without immersion.’ 
Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṁ; 
But, sir, does immersion come first, then knowledge? 
udāhu ñāṇaṁ pubbe, pacchā samādhī”ti? 
Or does knowledge come first, then immersion?” 

“nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:  “Sir, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus: 
nāṭaputto → nātaputto (bj); nāthaputto (pts1ed) 
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. 
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ 
“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. 
“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti. 
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti. 
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti. 
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ, buddho bhagavā’ti,  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti, 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 

Atha kho āyasmā ānando “samanuñño me satthā”ti, uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  Then Ānanda, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 

Khayasmiṁ paṭhamaṁ ñāṇaṁ,  first they know about ending; 
Tato aññāvimuttassa, 
Then the knowledge comes 
aññāvimuttassa → aññāvimuttiyā (mr) 

“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca.  “In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. 

Ñāṇañca pana me dassanaṁ udapādi:  Knowledge and vision arose in me: 

Ñāṇañca pana me dassanaṁ udapādi:  Knowledge and vision arose in me: 

Āyatiṁ vipākaṁ viditvā tadabhinivatteti.  When you know this, you grow disillusioned, 

“Abhiññāyāhaṁ, bhikkhave, dhammaṁ desemi, no anabhiññāya.  “Mendicants, I teach based on direct knowledge, not without direct knowledge. 

Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā—  Right view, right knowledge, and right freedom. 

Evamādīnavaṁ ñatvā,  Knowing this drawback— 

Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sānuseti.  so ignorance and unknowing of the six fields of contact linger on inside. 
Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sā nānuseti. 
so ignorance and unknowing of the six fields of contact don’t linger on inside. 

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī,  When they know an idea with their mind, they don’t get caught up in the features and details. 

Rūpasokhummataṁ ñatvā,  Knowing the subtlety of form, 
Saṅkhāre parato ñatvā, 
and knowing choices as other, 

Evañhi vuttaṁ samaṇena jānatā,  that’s what was said by the ascetic who knows. 
Evañhi vuttaṁ samaṇena jānatā”ti. 
that’s what was said by the ascetic who knows.” 

Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito mama purato pāturahosi.  And then the divinity Sahampati, knowing my train of thought, vanished from the realm of divinity and appeared in front of me, as easily as a strong man would extend or contract his arm. 
samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed) 
Atha khvāhaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā attano ca patirūpaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihāsiṁ. 
Then, knowing the request of the Divinity and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. 
yvāyaṁ → yopāyaṁ (sabbattha) 

‘nayime āyasmanto jānanti theraṁ vā therakaraṇe vā dhamme’ti.  ‘These venerables don’t know what a senior is, or what qualities make you a senior.’ 
nayime → na vatime (bj); nacayime (sya-all, km); na vata me (pts1ed) 

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ taṁ tathāgatena abhisambuddhaṁ.  In this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. 
Sabbaṁ lokaṁ abhiññāya, 
Directly knowing the whole world as it is, 

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ jānāmi.  “In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know. 
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ abbhaññāsiṁ. 
In this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. 
Taṁ tathāgatassa viditaṁ, taṁ tathāgato na upaṭṭhāsi. 
That has been known by a Realized One, but a Realized One is not subject to it. 
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā. 
If I were to say that ‘I do not know … the world with its gods’, I would be lying. 
Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa tādisameva. 
If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same. 
tampassa → taṁ pissa (sya-all, km); taṁ mamassa (mr) 
Yaṁ, bhikkhave …pe… tamahaṁ neva jānāmi na na jānāmīti vadeyyaṁ, taṁ mamassa kali. 
If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault. 
viññatvā viññātabbaṁ, viññātaṁ na maññati, aviññātaṁ na maññati, viññātabbaṁ na maññati, viññātāraṁ na maññati. 
He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower. 
Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī. 
Since a Realized One is unaffected in the midst of things able to be seen, heard, thought, and known, he is the unaffected one. 
tādīyeva tādī → tādisova tādī (sya-all, km); tādise yeva tādi (pts1ed); tādīyeva tādīyevekā (mr) 
Jānāmi passāmi tatheva etaṁ, 
saying, ‘I know, I see, that’s how it is’, 

“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na itivādappamokkhānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti.  “Mendicants, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’ 

Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṁ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.  Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. 
sippinikātīre → sappiniyātīre (bj, pts1ed); sippiniyā tīre (sya-all, km); sippiniyā nadiyā tīre (mr) 

Evamevaṁ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā, so dhammaṁ deseti:  In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: 

Aggato ve pasannānaṁ,  For those who, knowing the best teaching, 

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  Knowing an idea with their mind, they don’t get caught up in the features and details. 

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati;  There is a way of developing immersion further that leads to gaining knowledge and vision. 
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati? 
And what is the way of developing immersion further that leads to gaining knowledge and vision? 
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati. 
This is the way of developing immersion further that leads to gaining knowledge and vision. 
Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; 
It’s when a mendicant knows feelings as they arise, as they remain, and as they go away. 
viditā saññā …pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. 
They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. 

Yo ca tesaṁ tattha tattha,  A mendicant who knows each of these, 
tesaṁ → nesaṁ (bj, sya-all, km) 

“Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti?  “Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?” 
“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti. 
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.” 
“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyan’ti vadāmi. 
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn. 
Lokassa antaṁ samitāvi ñatvā, 
A calm one, knowing the end of the world, 

‘yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā’ti?  ‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ … 

missaṁ bālehi paṇḍitaṁ;  they don’t know unless he speaks. 
Bhāsamānañca jānanti, 
But when he speaks they know, 

Andhakārena onaddhā,  shrouded in darkness, 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 

Mahapphalā lokavidūna vaṇṇitā.  and is praised by those who know the world. 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati. 
Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up. 
Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati. 
Knowing that ‘ill will …’ … 

Ānaṇyasukhaṁ ñatvāna,  Knowing the happiness of debtlessness, 
Ānaṇyasukhaṁ ñatvāna → anaṇaṁ sukhaṁ ñatvāna (bj, sya-all); anavajjasukhaṁ ñatvā (si) 
Vipassamāno jānāti, 
Discerning clearly, a clever person knows 

Ajjhattañca na jānāti,  Not knowing what’s inside, 
Ajjhattañca na jānāti, 
Not knowing what’s inside, 

“Catūhi, bhikkhave, dhammehi samannāgato asappuriso veditabbo.  “Mendicants, an untrue person can be known by four qualities. 
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. 
That’s how to know that this is an untrue person. 
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. 
That’s how to know that this is an untrue person. 
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. 
That’s how to know that this is an untrue person. 
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. 
That’s how to know that this is an untrue person. 
Imehi kho, bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo. 
An untrue person can be known by these four qualities. 
Catūhi, bhikkhave, dhammehi samannāgato sappuriso veditabbo. 
A true person can be known by four qualities. 
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. 
That’s how to know that this is a true person. 
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. 
That’s how to know that this is a true person. 
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. 
That’s how to know that this is a true person. 
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. 
That’s how to know that this is a true person. 
Imehi kho, bhikkhave, catūhi dhammehi samannāgato sappuriso veditabbo. 
A true person can be known by these four qualities. 
‘apetha, kiṁ pana tumhe jānāthā’ti. 
‘Go away! What would you know?’ 
‘apetha, kiṁ pana tumhe jānāthā’ti. 
‘Go away! What would you know?’ 

“Pasādā kho tvaṁ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’.  “Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. 

Tamotamasutta  From Darkness to Darkness 
Tamotamasutta → tamotamaparāyanasuttaṁ (bj) 
Tamo tamaparāyaṇo, 
The dark bound for darkness, 
tamaparāyaṇo → … parāyano (bj, sya-all, km, pts1ed) 
joti tamaparāyaṇo, 
the light bound for darkness, and 
Kathañca, bhikkhave, puggalo tamo hoti tamaparāyaṇo? 
And how is a person dark and bound for darkness? 
Evaṁ kho, bhikkhave, puggalo tamo hoti tamaparāyaṇo. 
That’s how a person is dark and bound for darkness. 
Kathañca, bhikkhave, puggalo joti hoti tamaparāyaṇo? 
And how is a person light and bound for darkness? 
Evaṁ kho, bhikkhave, puggalo joti hoti tamaparāyaṇo. 
That’s how a person is light and bound for darkness. 

Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.  It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. 
sammāvimutti → sammāvimuttī (bj, mr) 

Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti:  That person would answer as they’ve seen and known: 

“tvaṁ khosi, kesi, paññāto assadammasārathīti.  “Kesi, you’re known as a horse trainer. 
tvaṁ khosi → tvañca khvāsi (bj, sya-all, pts1ed) | paññāto assadammasārathīti → saññato assadammasārathi (bj, pts1ed); saññāto assadammasārathi (sya-all, km) 

Jātibhayaṁ, jarābhayaṁ, byādhibhayaṁ, maraṇabhayaṁ—  The perils of rebirth, old age, sickness, and death. 

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. 

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;  When they know an idea with their mind, they don’t get caught up in the features and details. 

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;  When they know an idea with their mind, they don’t get caught up in the features and details. 

So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti.  Because of the weakness of the five faculties, they are fully extinguished when the body breaks up by making extra effort. 
So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti. 
Because of the weakness of the five faculties, they are fully extinguished when the body breaks up without making extra effort. 

“Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti?  “Reverend Sāriputta, do you become a terminator because of knowledge?” 
“Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti? 
“Do you become a terminator because of both knowledge and conduct?” 
“Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti? 
“Do you become a terminator for some reason other than knowledge and conduct?” 
“‘Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno: 
“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, 
“Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. 
“Reverend, if you became a terminator because of knowledge, then even someone who still has fuel for grasping could be a terminator. 
Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. 
If you became a terminator because of both knowledge and conduct, then even someone who still has fuel for grasping could be a terminator. 
Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa. 
If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. 
Puthujjano hi, āvuso, aññatra vijjācaraṇena. 
For an ordinary person lacks knowledge and conduct. 
Caraṇavipanno kho, āvuso, yathābhūtaṁ na jānāti na passati. 
Reverend, someone lacking good conduct does not know and see things as they are. 
Caraṇasampanno yathābhūtaṁ jānāti passati. 
Someone accomplished in good conduct knows and sees things as they are. 
Yathābhūtaṁ jānaṁ passaṁ antakaro hotī”ti. 
Knowing and seeing things as they are, one is a terminator.” 

‘byādhidhammaṁ mā byādhiyī’ti natthi koci pāṭibhogo—  No-one can guarantee that someone liable to sickness will not get sick. 

yo koci viññātaṁ bhāsati—  There’s nothing wrong with talking about what you’ve known, saying: 
evaṁ me viññātanti, natthi tato doso’”ti. 
‘So I have known.’” 
“Nāhaṁ, brāhmaṇa, sabbaṁ diṭṭhaṁ bhāsitabbanti vadāmi; 
“Brahmin, I don’t say you should talk about everything you see, hear, think, and know. 
na panāhaṁ, brāhmaṇa, sabbaṁ diṭṭhaṁ na bhāsitabbanti vadāmi; 
But I also don’t say you should talk about nothing you see, hear, think, and know. 
Yañhi, brāhmaṇa, diṭṭhaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ diṭṭhaṁ na bhāsitabbanti vadāmi. 
When talking about certain things you’ve seen, heard, thought, or known, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t talk about those things. 
Yañca khvassa, brāhmaṇa, diṭṭhaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ diṭṭhaṁ bhāsitabbanti vadāmi. 
When talking about other things you’ve seen, heard, thought, or known, unskillful qualities decline while skillful qualities grow. I say that you should talk about those things.” 

Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṁ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.  Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. 

“Jāneyya nu kho, bho gotama, asappuriso asappurisaṁ:  “Mister Gotama, could an untrue person know of an untrue person: 
“Jāneyya pana, bho gotama, asappuriso sappurisaṁ: 
“Could an untrue person know of a true person: 
“Jāneyya nu kho, bho gotama, sappuriso sappurisaṁ: 
“Mister Gotama, could a true person know of a true person: 
“Jāneyya pana, bho gotama, sappuriso asappurisaṁ: 
“Could a true person know of an untrue person: 
‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— 
‘It’s impossible, it can’t happen, that an untrue person could know … 
Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— 
But it is possible that a true person could know …’ 
‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— 
‘It’s impossible, it can’t happen, that an untrue person could know … 
Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— 
But it is possible that a true person could know … 

Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.  An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack. 
tathārūpāyaṁ, bhikkhave, parisā → etthantare pāṭho si, sya-all, km, pts1ed potthakesu 

“Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni.  “Mendicants, these four things can be known in four situations. 
Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. 
You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. 
Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. 
You can get to know a person’s purity by dealing with them. … 
Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. 
You can get to know a person’s resilience in times of trouble. … 
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti. 
You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. 
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.’ 
Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: 
Take a person who’s living with someone else. They come to know: 
Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: 
Take another person who’s living with someone else. They come to know: 
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. 
That’s why I said that you can get to know a person’s ethics by living with them. But only after a long time, not a short time; only when attentive, not when inattentive; and only by the wise, not the witless. 
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
‘You can get to know a person’s purity by dealing with them. …’ 
Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: 
Take a person who has dealings with someone else. They come to know: 
Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: 
Take another person who has dealings with someone else. They come to know: 
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. 
That’s why I said that you can get to know a person’s purity by dealing with them. … 
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
‘You can get to know a person’s resilience in times of trouble. …’ 
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
That’s why I said that you can get to know a person’s resilience in times of trouble. … 
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, 
‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.’ 
Idha, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: 
Take a person who is discussing with someone else. They come to know: 
Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: 
In the same way, a person who is discussing with someone else would come to know: 
Idha pana, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: 
Take another person who is discussing with someone else. They come to know: 
Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: 
In the same way, a person who is discussing with someone else would come to know: 
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. 
That’s why I said that you can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. 
Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti. 
These are the four things that can be known in four situations.” 

‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti.  ‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.’ 
āvaṭṭaniṁ māyaṁ → āvaṭṭanīmāyaṁ (bj); āvaṭṭanimāyaṁ (sya-all, km, mr) 
Yadā tumhe, bhaddiya, attanāva jāneyyātha: 
But when you know for yourselves: 
Yadā tumhe, bhaddiya, attanāva jāneyyātha: 
But when you know for yourselves: 
Yadā tumhe, bhaddiya, attanāva jāneyyātha: 
But when you know for yourselves: 
Yadā tumhe, bhaddiya, attanāva jāneyyātha: 
But when you know for yourselves: 
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’”ti. 
‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.’” 

“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  “Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
sokaparidevānaṁ → sokapariddavānaṁ (bj) 
Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. 
These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

“Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā.  “Vappa, take a person who, due to the fading away of ignorance and the arising of knowledge, is restrained in body, speech, and mind. 
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. 
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
viññūhi → viññūhīti (bj, pts1ed, mr) 
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. 
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. 
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṁsa te āsavā vighātapariḷāhā na honti. 
There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises. 
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. 
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. 
Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. 
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. 
Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. 

Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.  And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind, is not pure are also incapable of knowing and seeing, of supreme awakening. 
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya. 
And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening. 
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. 
And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening. 
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. 
And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening. 
Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; 
Suppose there was a warrior who knew lots of fancy archery tricks. 

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.  It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 
Knowing an idea with the mind, they don’t get caught up in the features and details. 
sattānaṁ cutūpapātañāṇāya …pe… 
knowledge of the death and rebirth of sentient beings … 
āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. 
knowledge of the ending of defilements. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. 
When they’re freed, they know they’re freed. 

“taṇhaṁ vo, bhikkhave, desessāmi jāliniṁ saritaṁ visaṭaṁ visattikaṁ, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.  “Mendicants, I will teach you about craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration. 
Ayaṁ kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto guṇāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattatī”ti. 
This is that craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.” 

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti.  It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. 
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; 
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. 
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti. 
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. 
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; 
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. 

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti.  It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. 
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; 
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. 
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti. 
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. 
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; 
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. 

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti.  It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. 
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; 
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. 
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti. 
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. 
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; 
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. 

…pe… Adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti …pe… adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti.  “Someone with four qualities is cast down to hell. … They say they’ve seen, heard, thought, or known something, but they haven’t. … Someone with four qualities is raised up to heaven. … They say they haven’t seen, heard, thought, or known something, and they haven’t. …” 

…pe… Diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti …pe… diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti.  “Someone with four qualities is cast down to hell. … They say they haven’t seen, heard, thought, or known something, but they have. … Someone with four qualities is raised up to heaven. … They say they’ve seen, heard, thought, or known something, and they have. …” 

…pe… Adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti …pe… adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti …pe….  “A foolish person … creates much wickedness. … They say they’ve seen, heard, thought, or known something, but they haven’t. … An astute person … creates much merit. … They say they haven’t seen, heard, thought, or known something, and they haven’t. …” 

…pe… Diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti …pe… diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti …pe….  “A foolish person … creates much wickedness. … They say they haven’t seen, heard, thought, or known something, but they have. … An astute person … creates much merit. … They say they’ve seen, heard, thought, or known something, and they have. …” 

‘sace kho maṁ bhikkhū jānissanti—  ‘Suppose the monks know that I’m a bad monk … 
‘sace kho maṁ bhikkhū jānissanti— 
‘Suppose the monks know that I have wrong view … 
‘sace kho maṁ bhikkhū jānissanti— 
‘Suppose the monks know that I have wrong livelihood … 
‘sace kho maṁ bhikkhū jānissanti— 
‘Suppose the monks know that I desire material things, honor, and admiration. 

Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pāṭidesanīyesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pāṭidesanīyaṁ dhammaṁ na āpajjissati, āpanno vā pāṭidesanīyaṁ dhammaṁ yathādhammaṁ paṭikarissati.  In the same way, take any monk or nun who has set up such an acute perception of peril regarding acknowledgable offenses. It can be expected that if they haven’t committed an acknowledgeable offense they won’t, and if they committed one they will deal with it properly. 

Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā—  Saying you’ve seen, heard, thought, or known something, but you haven’t. 

Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā—  Saying you haven’t seen, heard, thought, or known something, and you haven’t. 

Diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā—  Saying you haven’t seen, heard, thought, or known something, and you have. 

Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā—  Saying you’ve seen, heard, thought, or known something, and you have. 

Atthi, bhikkhave, dhammā abhiññā pariññeyyā;  There are things that should be completely understood by direct knowledge. 
atthi, bhikkhave, dhammā abhiññā pahātabbā; 
There are things that should be given up by direct knowledge. 
atthi, bhikkhave, dhammā abhiññā bhāvetabbā; 
There are things that should be developed by direct knowledge. 
atthi, bhikkhave, dhammā abhiññā sacchikātabbā. 
There are things that should be realized by direct knowledge. 
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? 
And what are the things that should be completely understood by direct knowledge? 
ime vuccanti, bhikkhave, dhammā abhiññā pariññeyyā. 
These are called the things that should be completely understood by direct knowledge. 
Katame ca, bhikkhave, dhammā abhiññā pahātabbā? 
And what are the things that should be given up by direct knowledge? 
ime vuccanti, bhikkhave, dhammā abhiññā pahātabbā. 
These are called the things that should be given up by direct knowledge. 
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? 
And what are the things that should be developed by direct knowledge? 
ime vuccanti, bhikkhave, dhammā abhiññā bhāvetabbā. 
These are called the things that should be developed by direct knowledge. 
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? 
And what are the things that should be realized by direct knowledge? 
Vijjā ca vimutti ca— 
Knowledge and freedom. 
ime vuccanti, bhikkhave, dhammā abhiññā sacchikātabbā. 
These are called the things that should be realized by direct knowledge. 

attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati;  Someone liable to sickness searches only for what gets sick. 
Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; 
Someone who is liable to grow old, knowing the drawback in what grows old, searches for that which is free of old age, the supreme sanctuary from the yoke, extinguishment. 
attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; 
Someone who is liable to get sick, knowing the drawback in what gets sick, searches for that which is free of sickness, the supreme sanctuary from the yoke, extinguishment. 
attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; 
Someone who is liable to die, knowing the drawback in what dies, searches for that which is free of death, the supreme sanctuary from the yoke, extinguishment. 
attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati. 
Someone liable to become corrupted, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary from the yoke, extinguishment. 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 

‘Atthesā, bhikkhave, kumārassa vihesā;  I admit she’d know, ‘This will distress the child, 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 

Idha, bhikkhave, bhikkhu attanā sīlasampanno hoti, no paraṁ sīlasampadāya samādapeti;  It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these qualities. 

Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, paraṁ sīlasampadāya samādapeti;  It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these qualities. 

Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, no paraṁ sīlasampadāya samādapeti;  It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these qualities. 

Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti;  It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. And they encourage others in these qualities. 

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; 
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. 
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ. 
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; 
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. 
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ. 
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

Samādhiṁ, bhikkhave, bhāvayataṁ appamāṇaṁ nipakānaṁ patissatānaṁ pañca ñāṇāni paccattaññeva uppajjanti.  When you develop limitless immersion, alert and mindful, five knowledges arise for you personally. 
Samādhiṁ, bhikkhave, bhāvayataṁ appamāṇaṁ nipakānaṁ patissatānaṁ imāni pañca ñāṇāni paccattaññeva uppajjantī”ti. 
When you develop limitless immersion, alert and mindful, these five knowledges arise for you personally.” 

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī.  It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. 
nhāpako → nahāpako (bj, pts1ed) | nhānīyacuṇṇāni → nahāniyacuṇṇāni (bj, pts1ed); nhāniyacuṇṇāni (sya-all) | Sāyaṁ → saṁsā (si); sā’ssa (pts1ed) | nhānīyapiṇḍi → nahāniyapiṇḍi (bj, sya-all, km, pts1ed) | paggharinī → paggharati (sya-all, pts1ed) 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavāti’.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

Aggato ve pasannānaṁ,  For those who, knowing the best teaching, 

Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  Then, knowing that the Buddha had consented, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 
‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātun’ti. 
‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ 
‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṁ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṁ jānissāma, khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajissāmā’ti. 
‘We will know what work our husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.’ 
abbhantaro → abbhantare (mr) | paccaṁsena → paccayaṁsena (si, sya-all, km); paccayaṁ senāsanaṁ paccattaṁsena (mr) | saṁvibhajissāmā’ti → vibhajissāmāti (bj, sya-all, km, pts1ed) 

“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.  “When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. 
Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi. 
When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. 
‘dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti, etāhaṁ na jānāmi; ettha ca panāhaṁ bhagavato saddhāya gacchāmī”ti. 
‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.” 

Api ca, bhante, mayampetaṁ jānāma:  But, sir, I know that 
Cattañca muttañca anuggahītaṁ, 
Knowing the perfected ones to be like a field 
anuggahītaṁ → anaggahītaṁ (bj) 

‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 

‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. … 
Puna caparaṁ, bhikkhave, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. 
Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. 
Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. 
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. 
Socantamenaṁ dukhitaṁ viditvā, 
When they know that you’re sad, 

Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dukkhiṁ dummanaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:  Knowing this, the Buddha said to him, 

“Tena hi, samma piyaka, āyasmantaṁ nāradaṁ paṭivedehi.  “Well then, my good Piyaka, let Nārada know. 
Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ pubbe appaṭisaṁvidito upasaṅkamitabbaṁ maññeyyā”ti. 
For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?” 
‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. 
That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. … 
Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. 
Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. 
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. 
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. 
Socantamenaṁ dukhitaṁ viditvā, 
When they know that you’re sad, 

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.  Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 
uttari → uttariṁ (bj, sya-all, km, pts1ed) 
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. 
In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is not possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. 
Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti. 
In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.” 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 

Puna caparaṁ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto.  Furthermore, a mendicant is sick, overcome by sickness. 

Sallape asihatthena,  You might chat with someone who has knife in hand. 

‘Byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.  ‘I am liable to get sick, I am not exempt from sickness.’ … 
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? 
What is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’? 
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. 
This is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’. 
‘Na kho ahaññeveko byādhidhammo byādhiṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṁ anatītā’ti. 
‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, pass away and are reborn.’ 
Byādhidhammā jarādhammā, 
For others, sickness is natural, 

attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca āgataṁ pañhaṁ byākattā hoti.  They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. 

attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca kataṁ pañhaṁ byākattā hoti.  They’re personally accomplished in the knowledge and vision of freedom, and they answer questions posed when discussing accomplishment in the knowledge and vision of freedom. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 
Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. 
When it is freed, he knows it is freed. 

Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  a butcher’s knife and chopping board … 
Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 
Knowing an idea with his mind, he doesn’t get caught up in the features and details. 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. 
When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. 
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… 
He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, he knows ‘it is freed’. 

Hoti kho pana so samayo yaṁ imaṁ kāyaṁ byādhi phusati.  But there will come a time when this body is struck with sickness. 
Byādhitena kho pana byādhinā abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. 
When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. 
byādhinā abhibhūtena → byādhābhibhūtena (bj, mr); vyādhābhibhūtena (pts1ed) 

ñāto hoti yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro;  They’re well-known, famous, with a large following that includes both laypeople and renunciates. 
sagahaṭṭhapabbajitānaṁ → gahaṭṭhapabbajitānaṁ (bj) 
Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṁ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro itipissa diṭṭhānugatiṁ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ itipissa diṭṭhānugatiṁ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṁ āpajjanti. 
People follow their example, thinking that the senior mendicant is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. 
ñāto hoti yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro; 
They’re well-known, famous, with a large following, including both laypeople and renunciates. 
Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṁ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro itipissa diṭṭhānugatiṁ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ itipissa diṭṭhānugatiṁ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṁ āpajjanti. 
People follow their example, thinking that the senior mendicant is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. 

appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya na nikāmalābhī hoti na akicchalābhī na akasiralābhī;  talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. 
akicchalābhī na akasiralābhī → kicchalābhī kasiralābhī (bj, sya-all, km pī) 
appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī; 
talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. 

Sīlasampadā, samādhisampadā, paññāsampadā, vimuttisampadā, vimuttiñāṇadassanasampadā—  Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. 

appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;  talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. 

“Kiṁ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito:  “But Moggallāna, did you comprehend the god Kakudha’s mind, and know that 
Tamenaṁ sāvakā evaṁ jānanti: 
But their disciples know: 
Tamenaṁ sāvakā evaṁ jānanti: 
But their disciples know: 
Tamenaṁ sāvakā evaṁ jānanti: 
But their disciples know: 
Tamenaṁ sāvakā evaṁ jānanti: 
But their disciples know: 
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. 
Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ 
Tamenaṁ sāvakā evaṁ jānanti: 
But their disciples know: 
‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. 
‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision. 
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti; 
The disciples of such a teacher cover up their teacher’s knowledge and vision, 
Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. 
I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ 
Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti. 
My disciples don’t cover up my knowledge and vision, and I don’t expect them to.” 

apaññāto ca hoti, tena ca apaññātakena no paritassati;  And they’re not well-known, but aren’t bothered by that. 
apaññāto ca hoti, tena ca apaññātakena no paritassati; 
And they’re not well-known, but aren’t bothered by that. 
apaññāto ca hoti, tena ca apaññātakena no paritassati; 
And they’re not well-known, but aren’t bothered by that. 

Idha, bhikkhave, bhikkhu sīlasampanno hoti, samādhisampanno hoti, paññāsampanno hoti, vimuttisampanno hoti, vimuttiñāṇadassanasampanno hoti.  It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. 

Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.  It’s when they have the entire spectrum of the adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. 

Asanthavavissāsī ca hoti, anissaravikappī ca, vissaṭṭhupasevī ca, upakaṇṇakajappī ca, atiyācanako ca.  They act as though they're close to people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much. 
Asanthavavissāsī → asanthutavissāsī (bj); asandhavavissāsī (mr) | vissaṭṭhupasevī → viyatthupasevī (bj); byatthupasevī (sya-all, km); vyattūpasevī (pts1ed) 
Na asanthavavissāsī ca hoti, na anissaravikappī ca, na vissaṭṭhupasevī ca, na upakaṇṇakajappī ca, na atiyācanako ca. 
They don’t act as though they're close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. 

Asappāyakārī hoti, sappāye mattaṁ na jānāti, bhesajjaṁ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti.  They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. 
tibbānaṁ → tippānaṁ (bj) 
Sappāyakārī hoti, sappāye mattaṁ jānāti, bhesajjaṁ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. 
They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. 

sappāyāsappāyaṁ na jānāti, asappāyaṁ upanāmeti, sappāyaṁ apanāmeti;  They don’t know what is suitable and unsuitable, so they supply what is unsuitable and remove what is suitable. 
sappāyāsappāyaṁ jānāti, asappāyaṁ apanāmeti, sappāyaṁ upanāmeti; 
They know what is suitable and unsuitable, so they remove what is unsuitable and supply what is suitable. 

Asappāyakārī hoti, sappāye mattaṁ na jānāti, apariṇatabhojī ca hoti, akālacārī ca hoti, abrahmacārī ca.  Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, activity at unsuitable times, and unchastity. 
Sappāyakārī hoti, sappāye mattaṁ jānāti, pariṇatabhojī ca hoti, kālacārī ca hoti, brahmacārī ca. 
Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, activity at suitable times, and celibacy. 

Asappāyakārī hoti, sappāye mattaṁ na jānāti, apariṇatabhojī ca hoti, dussīlo ca, pāpamitto ca.  Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, unethical behavior, and bad friends. 
Sappāyakārī hoti, sappāye mattaṁ jānāti, pariṇatabhojī ca hoti, sīlavā ca, kalyāṇamitto ca. 
Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, ethical conduct, and good friends. 

Idha, bhikkhave, rājā cakkavattī atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca.  A wheel-turning monarch knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. 
Idha, bhikkhave, tathāgato arahaṁ sammāsambuddho atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. 
A Realized One knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. 

Idha, bhikkhave, rañño cakkavattissa jeṭṭho putto atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca.  A wheel-turning monarch’s oldest son knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. 
Idha, bhikkhave, sāriputto atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. 
Sāriputta knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  Knowing an idea with the mind, they don’t get caught up in the features and details. 

Idha, bhikkhave, ekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti.  It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. 

Kathaṁ paribhoti, kathikaṁ paribhoti, attānaṁ paribhoti, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti.  They disparage the talk, the speaker, or themselves. They’re witless, dull, and idiotic. They think they know what they don’t know. 
Na kathaṁ paribhoti, na kathikaṁ paribhoti, na attānaṁ paribhoti, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. 
They don’t disparage the talk, the speaker, or themselves. They’re wise, bright, and clever. They don’t think they know what they don’t know. 

Makkhī dhammaṁ suṇāti makkhapariyuṭṭhito, upārambhacitto dhammaṁ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti.  They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and idiotic. And they think they know what they don’t know. 
upārambhacitto → saupārambhacitto (sya-all, km) | khīlajāto → khilajāto (bj, sya-all, pts1ed) 
Amakkhī dhammaṁ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṁ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. 
They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, bright, and clever. And they don’t think they know what they don’t know. 

attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṁ pañhaṁ byākattā hoti.  They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. 

attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṁ pañhaṁ byākattā hoti.  They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. 

Sace jāneyyaṁ:  If I know that 
Sace jāneyyaṁ: 
If I know that 

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; 
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. 
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ. 
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; 
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. 
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ. 
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:  “You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: 
yaṁ kañci → yaṁ kiñci (bj); yaṅkiñci (sya-all) 
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti. 
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: 
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: 
Musā ca na bhaṇe jānaṁ, 
Nor should you knowingly speak falsehood, 

mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti.  For I am well born on both my mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. I know them word-by-word, and their grammar. I am well versed in cosmology and the marks of a great man.” 
“Na kho mayaṁ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṁ brāhmaṇātveva jānāma. 
“Mister Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’. 

Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. 
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. 
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. 
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. 
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. 
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. 
Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. 
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. 
A person with clear eyes checking their own reflection would truly know it and see it. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. 
A person with clear eyes checking their own reflection would truly know it and see it. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. 
A person with clear eyes checking their own reflection would truly know it and see it. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. 
A person with clear eyes checking their own reflection would truly know it and see it. 
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. 
A person with clear eyes checking their own reflection would truly know it and see it. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 

Evaṁ vutte, kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:  When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: 

Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā (…) yāva jāṇumaṇḍalā paṭicchādesuṁ.  Next, white caterpillars with black heads crawled up from his feet and covered his knees. 
(…) → (agganakhato) katthaci 
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṁ; 
As to when white caterpillars with black heads crawled up from his feet and covered his knees. 

“Pañcime, bhikkhave, vassassa antarāyā, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.  “Mendicants, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse. 
nemittā → nemittakā (katthaci) 
Ayaṁ, bhikkhave, paṭhamo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati. 
This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse. 
Ayaṁ, bhikkhave, pañcamo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati. 
This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse. 
Ime kho, bhikkhave, pañca vassassa antarāyā, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamatī”ti. 
These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.” 

asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.  and the knowledge and vision of freedom. 

Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti …pe… asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.  It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. 

Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena … asekhena paññākkhandhena … asekhena vimuttikkhandhena … asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.  It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. 

Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ na jānāti.  They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they don’t know if a meal has been assigned or not. 
Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ jānāti. 
They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. 
Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammato na pesetabbo …pe… sammato pesetabbo … bālo veditabbo … paṇḍito veditabbo … khataṁ upahataṁ attānaṁ pariharati … akkhataṁ anupahataṁ attānaṁ pariharati … yathābhataṁ nikkhitto evaṁ niraye … yathābhataṁ nikkhitto evaṁ sagge. 
A person with five qualities who has been appointed as meal designator should not be called upon … should be called upon … should be known as a fool … should be known as astute … they keep themselves broken and damaged … they keep themselves unbroken and undamaged … is cast down to hell … is raised up to heaven. 
sammato → sammatopi (bj, sya-all) 
Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ jānāti. 
They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. 

“Pañcahi, bhikkhave, dhammehi samannāgato senāsanapaññāpako na sammannitabbo …pe… paññattāpaññattaṁ na jānāti …pe… senāsanapaññāpako sammannitabbo …pe… paññattāpaññattaṁ jānāti …pe….  “Mendicants, a person with five qualities should not be appointed as lodgings assigner … they don’t know if a lodging has been assigned or not … A person with five qualities should be appointed as lodgings assigner … they know if a lodging has been assigned or not … 
Senāsanagāhāpako na sammannitabbo …pe… gahitāgahitaṁ na jānāti …pe… senāsanagāhāpako sammannitabbo …pe… gahitāgahitaṁ jānāti …pe…. 
A person should not be appointed as lodgings allocator … they don’t know if a lodging has been allocated or not … A person should be appointed as lodgings allocator … they know if a lodging has been allocated or not … 
pe… gahitāgahitaṁ → paññattāpaññattaṁ (bj, sya-all, km) 
Bhaṇḍāgāriko na sammannitabbo …pe… guttāguttaṁ na jānāti … bhaṇḍāgāriko sammannitabbo …pe… guttāguttaṁ jānāti …. 
A person should not be appointed as storeperson … they don’t know if stores are protected or not … A person should be appointed as storeperson … they know if stores are protected or not … 
Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, pesitāpesitaṁ jānāti. 
They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a novice has been supervised or not. 

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  When they know an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 

Tvañceva kho, gahapati, jānāsi ahañca, yaṁ no soḷasavassāni gahaṭṭhakaṁ brahmacariyaṁ samāciṇṇaṁ.  Both you and I know that we have remained celibate while at home for the past sixteen years. 
yaṁ no → yadā no (bj); yadā te (si); yathā (sya-all); yathā no (pts1ed) | samāciṇṇaṁ → samādinnaṁ (bj) 

Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:  Suppose that, upon checking, a mendicant knows that 
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 

Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.  Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. 
Tesaṁ vo, bhikkhave, alābhā tesaṁ dulladdhaṁ, ye vo devatāpi jānanti kusalehi dhammehi parihāyamāne. 
“It’s unfortunate for those of you who even the deities know are declining in skillful qualities. 
vo → kho (mr) 

‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānāni.  How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. 
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānānī”ti. 
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

“aññāsiṁ kho ahaṁ, ānanda:  “Ānanda, I know that 
Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ ñāṇadassanappaṭilābhāya saṁvattati. 
When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision. 

Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.  Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. 

“katamesānaṁ devānaṁ evaṁ ñāṇaṁ hoti:  “Which gods know that they are 
Tatrapi naṁ evaṁ jānanti: 
There they knew that 
“Katamesānaṁ kho, tissa, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? 
“Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” 
“Cātumahārājikānaṁ kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. 
“The gods of the four great kings know this.” 
“Sabbesaññeva nu kho, tissa, cātumahārājikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? 
“But do all of them know this?” 
Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. 
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. 
Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. 
But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” 
“Cātumahārājikānaññeva nu kho, tissa, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṁsānampi devānaṁ …pe… 
“But Tissa, is it only the gods of the four great kings who know that they are stream-enterers, or do the gods of the thirty-three … 
paranimmitavasavattīnampi devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? 
and the gods who control what is imagined by others know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” 
“Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. 
“The gods of these various classes know this.” 
“Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? 
“But do all of them know this?” 
Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. 
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. 
Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. 
But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” 

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno …pe… buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 
So imaṁ lokaṁ sadevakaṁ …pe… arahataṁ dassanaṁ hotī”ti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” 

“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe?  “Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individuals? 
ammakā ammakapaññā → ambakā ambakapaññā (bj); ambakā ambakasaññā (sya-all, km, pts1ed) 
tadantaraṁ ko jāneyya aññatra tathāgatena. 
But who knows the difference between them except a Realized One? 
Tadantaraṁ ko jāneyya aññatra tathāgatena. 
But who knows the difference between them except a Realized One? 
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe. 
Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individuals? 
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. 
If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. 
Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. 
And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. 

jānaṁ dukkaṭamattano;  knowing their own misdeeds, 
jānaṁ dukkaṭamattano; 
knowing their own misdeeds, 
Evaṁ ñatvā yathābhūtaṁ, 
Truly knowing in this way 
‘Akuppā me vimuttī’ti, 
the knowledge comes: 
Etaṁ kho paramaṁ ñāṇaṁ, 
This is the ultimate knowledge. 

Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?  In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
“Yaṁ kho tvaṁ, sīvaka, santaṁ vā ajjhattaṁ lobhaṁ ‘atthi me ajjhattaṁ lobho’ti pajānāsi, asantaṁ vā ajjhattaṁ lobhaṁ ‘natthi me ajjhattaṁ lobho’ti pajānāsi— 
“Since you know this, 
evampi kho, sīvaka, sandiṭṭhiko dhammo hoti …pe…. 
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
“Yaṁ kho tvaṁ, sīvaka, santaṁ vā ajjhattaṁ mohadhammaṁ ‘atthi me ajjhattaṁ mohadhammo’ti pajānāsi, asantaṁ vā ajjhattaṁ mohadhammaṁ ‘natthi me ajjhattaṁ mohadhammo’ti pajānāsi— 
“Since you know this, 
evaṁ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. 
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?  In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
“Yaṁ kho tvaṁ, brāhmaṇa, santaṁ vā ajjhattaṁ rāgaṁ ‘atthi me ajjhattaṁ rāgo’ti pajānāsi, asantaṁ vā ajjhattaṁ rāgaṁ ‘natthi me ajjhattaṁ rāgo’ti pajānāsi— 
“Since you know this, 
evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe…. 
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
“Yaṁ kho tvaṁ, brāhmaṇa, santaṁ vā ajjhattaṁ manosandosaṁ ‘atthi me ajjhattaṁ manosandoso’ti pajānāsi, asantaṁ vā ajjhattaṁ manosandosaṁ ‘natthi me ajjhattaṁ manosandoso’ti pajānāsi— 
“Since you know this, 
evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. 
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

Atha kho āyasmā khemo “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 
Atha kho āyasmā sumano “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. 
Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; 
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. 
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ. 
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. 
vimuttiñāṇadassanaṁ. 
One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
vimuttiñāṇadassanan”ti. 
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

“Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā”ti.  “Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re fixated on their sword. They insist on darkness. Their ultimate goal is invisibility.” 
Khattiyānampi bhavaṁ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṁ gotamo jānāti …pe… gahapatīnampi bhavaṁ gotamo jānāti … itthīnampi bhavaṁ gotamo jānāti … corānampi bhavaṁ gotamo jānāti … samaṇānampi bhavaṁ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. 
Mister Gotama knows the ambition, preoccupation, fixation, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. 

‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti.  ‘Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.’ 

Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi.  Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa, 

“Dujjānaṁ kho etaṁ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena, kāsikacandanaṁ paccanubhontena, mālāgandhavilepanaṁ dhārayantena, jātarūparajataṁ sādiyantena ime vā arahanto ime vā arahattamaggaṁ samāpannāti.  “Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection. 

“Dujjānaṁ kho etaṁ, āvuso, parassa cetopariyāyaṁ ajānantehi.  “It’s not easy to know this, reverends, for those who don’t comprehend another’s mind. 
“kiṁ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito: 
“Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that 
“Cetasā ceto paricca vidito me, āvuso: 
“Reverends, I comprehended his mind and knew this. 

‘Yo ubhonte viditvāna,  ‘The thoughtful one who has known both ends, 
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. 
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” 
abhijānanto → abhijānitvā (mr) | parijānanto → parijānitvā (mr) 
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. 
That’s how a mendicant directly knows … an end of suffering in this very life.” 
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. 
That’s how a mendicant directly knows … an end of suffering in this very life.” 
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. 
That’s how a mendicant directly knows … an end of suffering in this very life.” 
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. 
That’s how a mendicant directly knows … an end of suffering in this very life.” 
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. 
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” 
parijānanto → sabbatthapi evameva 
‘Yo ubhonte viditvāna, 
‘The sage has known both ends, 
Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. 
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” 

Purisindriyañāṇasutta  Knowledge of the Faculties of Persons 
Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti? 
If you would all listen, Ānanda, I will analyze the Realized One’s knowledges of the faculties of persons.” 
vibhajissāmī”ti → vibhajantassāti (bj, sya-all, pts1ed) 
Jāneyyāsi tvaṁ, ānanda, imāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? 
Wouldn’t you know that those seeds would grow, increase, and mature?” 
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. 
This is how another individual is known to the Realized One by comprehending their mind. 
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. 
And this is how the Realized One knows a person’s faculties by comprehending their mind. 
Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. 
And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind. 
Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? 
Wouldn’t you know that those seeds would not grow, increase, and mature?” 
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. 
This is how another individual is known to the Realized One … 
Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? 
Wouldn’t you know that those seeds would not grow, increase, and mature?” 
Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? 
Wouldn’t you know that those coals would not grow, increase, and spread?” 
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? 
“Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” 
sāyanhasamayaṁ → sāyaṇhasamaye (sya-all); sāyaṇhasamayaṁ (pts1ed); sāyanhasamaye (mr) 
“Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto”ti? 
“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?” 
Jāneyyāsi tvaṁ, ānanda, imāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? 
Wouldn’t you know that those coals would grow, increase, and spread?” 
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? 
“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” 
rattiyā paccūsasamayaṁ → rattiyā paccūsasamaye (sya-all); rattipaccūsasamaye (mr) 
“Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, andhakāro antarahito āloko pātubhūto”ti? 
“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?” 
Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? 
Wouldn’t you know that those coals would not grow, increase, and spread?” 
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. 
This is how another individual is known to the Realized One by comprehending their mind. 
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. 
And this is how the Realized One knows a person’s faculties by comprehending their mind. 
Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. 
And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind. 

Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.  Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
kāmanirodho → kāmānaṁ nirodho (mr) | kāmanirodhagāminī → kāmanirodhagāmini (pts1ed); kāmānaṁ nirodhagāminī (mr) 
Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. 
Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. 
Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. 
Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. 
Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. 
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. 
Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known. 
‘Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ. 
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, 
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, 
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. 
sotaviññeyyā saddā … 
Sounds known by the ear … 
ghānaviññeyyā gandhā … 
Smells known by the nose … 
jivhāviññeyyā rasā … 
Tastes known by the tongue … 
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. 
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. 
Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti, 
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ 
kāmanirodhagāminī → … gāmini (bj, pts1ed) 
Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, 
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ 
Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, 
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ 
Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti, 
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ 
Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti. 
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ 
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti, 
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ 
āsavanirodhagāminī → sabbatthapi evameva 
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti. 
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ 
āsavanirodhagāminī → sabbatthapi evameva 
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. 
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, 
kammanirodhagāminī → sabbatthapi evameva 
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, 
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ 
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. 
‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ 
‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti? 
‘Who knows one or two phrases to stop this suffering?’ 
ko → so na (mr) | jānāti → pajānāti (bj, sya-all, mr) 
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. 
‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ 

Tatra ce, bhikkhave, pare tathāgataṁ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti.  If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible, 
Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. 
the Realized One answers them in whatever manner he has truly known it. 
Tatra ce, bhikkhave, pare tathāgataṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. 
If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes, 
Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. 
the Realized One answers them in whatever manner he has truly known it. 
Tatra ce, bhikkhave, pare tathāgataṁ jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. 
If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments, 
Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. 
the Realized One answers them in whatever manner he has truly known it. 
Tatra ce, bhikkhave, pare tathāgataṁ pubbenivāsānussatiṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. 
If others come to the Realized One and ask questions about his true knowledge of recollection of past lives, 
Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato pubbenivāsānussatiṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. 
the Realized One answers them in whatever manner he has truly known it. 
Tatra ce, bhikkhave, pare tathāgataṁ sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. 
If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings, 
Yathā yathā, bhikkhave, tathāgatassa sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. 
the Realized One answers them in whatever manner he has truly known it. 
Tatra ce, bhikkhave, pare tathāgataṁ āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. 
If others come to the Realized One and ask questions about his true knowledge of the ending of defilements, 
Yathā yathā, bhikkhave, tathāgatassa āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. 
the Realized One answers them in whatever manner he has truly known it. 
Tatra, bhikkhave, yampidaṁ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. 
And I say that true knowledge of the possible as possible and the impossible as impossible is for those with immersion, not for those without immersion. 
yampidaṁ → yamidaṁ (bj, pts1ed); yadidaṁ (mr) 
Yampidaṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. 
And true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes is for those with immersion, not for those without immersion. 
Yampidaṁ → yadidaṁ (mr) 
Yampidaṁ jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. 
And true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments is for those with immersion, not for those without immersion. 
Yampidaṁ → yadidaṁ (mr) 
Yampidaṁ pubbenivāsānussatiṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. 
And true knowledge of the recollection of past lives is for those with immersion, not for those without immersion. 
Yampidaṁ → yadidaṁ (mr) 
Yampidaṁ sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. 
And true knowledge of the passing away and rebirth of sentient beings is for those with immersion, not for those without immersion. 
Yampidaṁ → yadidaṁ (mr) 
Yampidaṁ āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. 
And true knowledge of the ending of defilements is for those with immersion, not for those without immersion. 
Yampidaṁ → yadidaṁ (mr) 

Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.  Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. 

“Cha, bhikkhave, dhamme appahāya abhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ.  “Mendicants, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. 
uttari manussadhammaṁ → uttarimanussadhammā (bj, sya-all, pts1ed) 
Ime kho, bhikkhave, cha dhamme appahāya abhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ. 
Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. 
Cha, bhikkhave, dhamme pahāya bhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ. 
But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones. 
Ime kho, bhikkhave, cha dhamme pahāya bhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātun”ti. 
After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.” 

Saddhammaniyato hoti, aparihānadhammo hoti, pariyantakatassa dukkhaṁ hoti, asādhāraṇena ñāṇena samannāgato hoti, hetu cassa sudiṭṭho, hetusamuppannā ca dhammā.  You’re bound for the true teaching. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the phenomena that arise from causes. 
dukkhaṁ hoti → dukkhaṁ na hoti (bj, sya-all, pts1ed, mr) 

Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā.  ‘I will not be determined by anything in the world.’ ‘My I-making will stop.’ ‘My mine-making will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’ 

Buddhe aveccappasādena, dhamme aveccappasādena, saṅghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā.  Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. 

Buddhe aveccappasādena, dhamme aveccappasādena, saṅghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā.  Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. 

‘itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā’ti.  ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 

‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā tesu yogaṁ āpajjati.  ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves. 
pana saṅghe therā → kho saṅghattherā (mr) | te → na te (mr) | attanā tesu yogaṁ → attanā voyogaṁ (bj, sya2ed); attanā vo yogaṁ (cck, sya1ed) 
‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā na tesu yogaṁ āpajjati. 
‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves. 

Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.  Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. 

tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;  They know feelings as they arise, as they remain, and as they go away. 
viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; 
They know perceptions as they arise, as they remain, and as they go away. 
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; 
They know thoughts as they arise, as they remain, and as they go away. 

tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;  He knew feelings, perceptions, and thoughts as they arose, as they remained, and as they went away. 

Satta kho imāni, sāriputta, niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni.  I make known these seven qualifications for graduation after realizing them with my own insight. 
Imāni kho, sāriputta, satta niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni. 
These are the seven qualifications for graduation that I make known after realizing them with my own insight. 

Satta kho imāni, ānanda, niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni.  These are the seven qualifications for graduation that I make known after realizing them with my own insight. 
Imāni kho, ānanda, satta niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni. 
These are the seven qualifications for graduation that I make known after realizing them with my own insight. 

“Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.  “Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. 
ādento → ādhento (sya-all, pts1ed) | dukkhudrayāni → dukkhuddayāni (si) 
Kāyasatthaṁ, vacīsatthaṁ, manosatthaṁ. 
The knives of the body, speech, and mind. 
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ paṭhamaṁ manosatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. 
Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering. 
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ dutiyaṁ vacīsatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. 
Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering. 
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ tatiyaṁ kāyasatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. 
Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. 
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. 
Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering. 

veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.  they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ 
veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. 
they should know: ‘My perception of ugliness is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ 
Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. 
When a mendicant often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and failure to review, like a killer with a drawn sword. … 
Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. 
they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ 
Veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. 
they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ 

‘Ñāṇañca pana me dassanaṁ udapādi,  Knowledge and vision arose in me: 

Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṁ viditvā abbhānumodi:  Then, knowing she had finished, Vessavaṇa applauded, saying, 
Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṁ viditvā abbhānumodi: 
Then the great king Vessavaṇa, knowing I had finished, applauded me, 

Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti;  Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’, 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ evaṁ abyākaraṇadhammo hoti abyākatavatthūsu. 
Knowing and seeing this, a learned noble disciple does not declare the undeclared points. 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu. 
Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points. 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti …pe… 
Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’ … 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ evaṁ abyākaraṇadhammo hoti abyākatavatthūsu. 
Knowing and seeing this, a learned noble disciple does not declare the undeclared points. 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu. 
Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points. 

Atha kho tā devatā “samanuñño satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu.  Then those deities, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. 
“katamesānaṁ kho devānaṁ evaṁ ñāṇaṁ hoti: 
“Which gods know whether a person has anything left over or not?” 
Tatrāpi naṁ evaṁ jānanti: 
There they knew that 
“katamesānaṁ kho, tissa, devānaṁ evaṁ ñāṇaṁ hoti: 
“Which gods know whether a person has anything left over or not?” 
“Brahmakāyikānaṁ kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: 
“The gods of the Divinity’s host know this.” 
“Sabbesaññeva kho, tissa, brahmakāyikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: 
“But do all of them know this?” 
Tesaṁ na evaṁ ñāṇaṁ hoti: 
they don’t know this. 
Tesaṁ evaṁ ñāṇaṁ hoti: 
they do know this. 
Tamenaṁ te devā evaṁ jānanti: 
The gods know of them: 
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: 
This too is how those gods know whether a person has anything left over or not. 
Tamenaṁ te devā evaṁ jānanti: 
The gods know of them: 
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: 
This too is how those gods know whether a person has anything left over or not. 
Tamenaṁ devā evaṁ jānanti: 
The gods know of them: 
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: 
This too is how those gods know whether a person has anything left over or not. 
Tamenaṁ te devā evaṁ jānanti: 
The gods know of them: 
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: 
This too is how those gods know whether a person has anything left over or not.” 
Tamenaṁ te devā evaṁ jānanti: 
The gods know of them: 
Evaṁ kho, moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: 
This too is how those gods know whether a person has anything left over or not.”